The covenant of nature made with Adam described and cleared from sundry great mistakes. And thereby proving, I. That the kind of death that was threatned in that covenant, in Gen. 2.17. ought not to be understood of any other kind of death but of a double spiritual death, 1. By depriving Adam of Gods concreated image: and 2. By corruption of nature that followed thereupon. II. Proving that the said covenant was totally extinguished and made utterly null, as soon as Adam had but tasted of the forbidden fruit, and received the said threatned punishment. III. Expounding Gal. 3.10. and proving that the curse therein threatned must not be understood of the curse of the said covenant of nature, but of that curse that is threatned in the covenant of grace to the fallen posterity of Adam, for their not doing of Moses law by faith in Christ, which was given to them for the covenant of grace and reconciliation only. ... VIII. Expounding Rom. 8.1, 2, 3, 4, 5, 6, 6, 8. in ch. 25. By William Pynchon.

CHAP. XV.

Proving from the Hebrew word Caphar: That Gods For∣givenesse for the sake of Christs Sacrifice: is a Believing sinners perfect Holinesse and Righteousnesse, to Everlasting Life.

SECT. 1.

HOlinesse and Righteousnesse is of two sorts: 1. Natural; 2. Supernatural.

1. Natural, this was in Adam (and also in Christ) in his first Creation: as I have shewed it in Chap. 1 sect. 4.

2. Supernatural: and this holinesse and righteousnesse is also of two sorts: 1. Intrinsecal, and 2. Extrinsecal. Or thus: It is 1. A new Heart; and 2. Forgivenesse of Sins.

And under these two sorts of supernatural Holinesse, is comprehended many several and particular blessings of the Covenant of Grace.

1. Under a new heart is comprehended, not only the first act of Regenerati∣on, but also the continual exercise of Faith and Repentance, and other Graces also, Jer. 31. 33. Eze. 36. 26, 27, 28. Heb. 8. 12. But this kind of inherent Ho∣linesse and Righteousnesse, cannot be called a sinners perfect Holinesse and Righteousnesse, because it doth not cleanse them from the guilt of original and actual sins, though yet through the power of Gods Regenerating Spirit the E∣lect are in part renewed here: but yet not so fully renewed, but that the said O∣riginal corruption doth make the thoughts and imaginations of their Heart, to be evil, and only evil, and that continually; and in that Respect the most eminent in Grace have cause to cry out (as Paul did) O spoiled man that I am, who shall deliver me (Redeem me, or justifie me) from this body of death (in sin)▪ The Apostle doth give this satisfactory Answer to himself in v. 25. I thank God, through Jesus Christ our Lord, because at last God will free me from this body of death in sin, through the mediation and intercession of Christs meritorious Sacrifice;

namely, at the time of my Resurrection then this corruptible Body shall be rais∣ed up, not as it is now corrupted with original sin, but it shall then be raised up a spiritual and glorified Body; But until that time I cannot be perfectly de∣livered from this body of death in sin by any degree of inherent Grace, because Gods definitive Sentence was in Gen. 2. 17. in the day thou eatest of the forbidden fru••t thou shalt dye the death: 1. By deprivation of my concreated Image. And 2. By corruption of Nature that will necessarily follow the former: This definitive Sentence hath taken such fast hold upon all the fallen sons of Adam, that I must feel the justice of it as long as I live in this world: and the rather because God was pleased to give a liberty of power unto Sathan to tempt this corrupt Nature to sin continually: and therefore all the godly as long as they live in this world, can have no peace with God by resting on their inherent Sanctity: neither doth God justifie any from the guilt of sin untill they be qualified for it by the said inherent Grace of Regeneration, and by the inherent Grace of Faith in Christ.

2. It was therefore the good pleasure of God in the Riches of his mercy to ordain a second sort of extrinsecal holinesse and righteousnesse for believing sin∣ners only: 1. By the meritorious obedience of Christ in his Combat of Suffer∣ings, and in his death and sacrifice: and 2. By Gods Reconciliation procured thereby for the said believing sinners; And this consideration made Bernard to say, That Righteousnesse given is safer to rely upon, then on that which is in∣herent. But I pray ma••k the Caution which I have before given: Namely, That Gods Reconciled Forgivenesse for the sake of Christs Sacrifice, doth not extend to justifie any Believer from the guilt and punishment of Adams first sin in eating the forbidden Fruit, nor from the punishment of deprivation: Namely, not from the deprivation of that natural holinesse and Righteousnesse wherein God created Adam after his own Image: but every child of Adam doth and must bear that punishment (by Gods definitive Sentence in their own per∣sons, as a satisfaction to Gods justice for the breach of that Covenant, as long as they continue in this World: But yet neverthelesse, God doth for the sake of Christs meritorious obedience in his death and Sacrifice, justifie believing sinners from the guilt of their original sin, and also from the numberlesse num∣ber of all their actual sins, and so consequently from the condemning power of them.

But Mr. Norton affirms in p. 137.

That the obedience of Christ dischargeth Believers (which are his seed) not only from the gui••t of that one act of the disobedience of Adams sin, in eating the forbidden fruit, but also from the guilt of all other disobedience, both origi∣nal and actual.

In these words, Mr. Norton denyes that God pronounced any definitive Sen∣tence by deprivation for Adams first sin against the Covenant of Nature, in eating the forbidden Fruit, which is a fundamental Errour touching that Cove∣nant.

2. I assent to the last part of his Assertion: Namely, That the obedience of Christ (in his death and sacrifice) doth discharge Believers from the guilt both of their original and actual sins, because they are such sins as come only under the punishment of the Covenant of Grace; But as I said above, the guilt

and punishment of Adams first sin is not forgiven by the obedience of Christ, but no Son of Adam doth and must bear it as a satisfaction to Gods vindica∣tive Justice for Adams breach of the Covenant of Nature.

3. Seeing all the blessings of the New Covenant are comprehended under the said two general Heads of supernatural Holinesse and Righteousnesse: it follows, that the latter of the two as well as the former: Namely (Gods For∣givenesse for the sake of Christs Sacrifice) must needs be a very large and Com∣prehensive Blessing: and this is most evident by the sundry remarkable Titles that are given to it.

• 1. It is called Gods Atonement or Reconciliation: of which I will speak in the next Section.
• 2. It is called Gods mercifull Forgivenesse, because it doth fully justifie believing sinners from the condemning power of all their sins, in Chap. 16.
• 3. It is called Redemption from sin, in Chap. 17.
• 4. It is called Expiation, Washing, Cleansing, Purging and Purification (i.e. Justification from sin) in Chap. 18.
• 5. It is said, to make a believing sinner sinlesse, in Chap. 19.
• 6. It is called Gods bearing of sin away from believing sinners, in Chap. 20.
• 7. It is called Gods healing of sinners, or, his making them sound and whole, in Chap. 21.
• 8. It is called Gods not imputing, or, his not strictly marking sin, or, his not remembring sin, but his blotting it out of his Remembrance, in Chap. 22.
• 9. It is called Gods Repentance, or, his not punishing sin, in Chap. 23.

SECT. 2.

GODS Forgivenesse, is called his Atonement, or his Reconciliation, of which I have spoken much in my former printed Reply, from p. 233. h. h. to p. 259. But yet I conceive it will be here needfull to repeat some things, and also to enlarge them.

1. I have there shewed that the Hebrew word Caphur; translated Atonement or Reconciliation, doth in propriety of speech signifie nothing else, but [To Cover] but what kind of cover is meant in every place where it is used, cannot be bet∣ter known then by the Context: Namely, by the circumstances of each place where it is used.

2. When God doth cover sin from his sight, or cover his Anger from break∣ing out against sin and sinners, then the said Hebrew word is translated Atone∣ment or Reconciliation, because God doth no otherwise cover sin from his sight, or cover his Anger from breaking out, then by his atonement; Namely, by his gracious Forgivenesse, and by his receiving of such sinners into his special Fa∣vour, for the sake of the meritorious obedience of Christ in his Combat of suffer∣ings, and in his death and sacrifice.

3. This Exposition of Gods reconciled Forgivenesse, is sweetly represented to us by the typical School-master, of sin-offerings, trespasse-offerings, and burnt-offerings.

1. The burnt-Offering was ordained to be the procuring cause of Gods A∣tonement and Forgivenesse to repenting and believing sinners, in Lev. 1. 3, 4. Job 1. 5. Job 42. 8. 1 John 2. 2. Heb. 10. 8, 10.

2. The Sin-Offering was ordained, to procure Gods Atonement and Forgive∣nesse to repenting and believing sinners, Lev. 4. 20, 26, 31, 35. Numb. 15. 25, 26, 28.

3. Trespasse-Offerings were also ordained, to procure Gods Atonement and Forgivenesse to repenting and believing Trespassers, Lev. 5. 10, 13, 16, 18. Lev. 6. 7. Lex. 19. 22. Dan. 9. 24.

4. This Hebrew word is often used in the Law, for covering, or taking away offences (out of Gods sight) by his merciful Forgivenesse, for the sake of Sa∣crifices, Lev. 4. 40, 26, 31, 35. Lev. 5. 6, 10, 13, 16, 18. Deut. 21. 8. and conse∣quently, for the appeasing of Gods Anger by Sacrifice; For when Gods Angry Face against sin, is covered by the Sacrifice of Christ, then God is truly appeas∣ed, and doth receive such sinners into special Favour, Lev. 1. 4. When Jacob heard that Esau was coming to meet him with four hundred men, he was afraid, Gen. 32. 6. and then he said in v. 20. I will appease his face with the present that goeth before me; here the said Hebrew word Caphar is translated to appease, or to cover Esaus angry face with an excellent Present; And it may in like sort be applied to the appeasing of Gods Angry face against sin by that most excellent gift of the Sacrifice of Christ.

5. Mr. Ainsworth saith in Psalm 65. 4. Our Trespasses thou wilt mercifully cover them, expiate, propitiate, and purge them away, and so consequently wilt mercifully cover them: that is to say, forgive them: and sa••th he in Psalm 78. 38. he being compassion••••e, merc••fully covered in••quity. and in Psalm 79. 9. mercifully co∣ver our sins: Mr. Ainsworth doth most fitly add the word Mercifull to the word Cover, because the Hebrew word Capo••eth is applyed to the Cover of the Ark, which is also called Gods Mercy-seat, Exod. 25. 17, 22. From which Mercy-seat God did usually manifest his mercifull Atonement to repenting and believing sinners by the Cloud of his Presence there, Lev. 16. 2. secondly, The word mer∣cifull or proptitious is also added to Gods Forgivenesse in Heb. 8. 12. where the Holy Ghost doth follow the like addition that was first made by the seventy In∣terpreters in Jer. 31. 34.

6. The blood of the Sin-Offering was ordained to make Atonement for the holy Place, because of the uncleannesses of the Sons of Israel, and because of their trespasses and of all their sins, Lev. 16. 16. and in v. 19. he shall sprinkle of the blood upon the Altar seven times, and [shall cleanse ••t and sanctifie it from the uncleannesses of the Sons of Israel:] Now the only reason why the blood of the sin-Offering was ordained to cleanse and sanctifie the Altar of the Incense from the uncleannesses of the sons of Israel, was because it was ordained to pro∣cure Gods Atonement, or his Reconciled Forgivenesse for the uncleannesses which the Altar had received from the sins and trespasses of the sons of Israel: and from thence it follows, that Gods Reconciled Forgivenesse procured by the blood of the sin-Offering, did cleanse and sanctifie, i.e. did justifie the Altar

from the uncleanness of the sons of Israel: And the like double expression is in Heb. 9. 13. where the word Sanctifie and Purifie (or cleanse) are both alike used for justification from sin, as I have often shewed it.

7. God ordained that the High-Priest should once a year make atonement for all the National Church, to cleanse them from all their sins, that they might be clean from all their sins before the Lord, Lev. 16. 13. Now the Priest made or procured this attonement for them no otherwise, but by offering unto God their publick Sacrifices, and Gods attonement so procured, did fully cleanse them, i.e. justifie them from all their ceremonial sins. This did typifie that our High-Priest Christ Jesus, by his meritorious obedience in his Death and Sacrifice, hath procured his Fathers attonement for the full cleansing (or justi∣fying) of believing sinners from the guilt of all their moral sins. And 2. From thence it doth also follow, that Gods forgiveness (for the sake of Christs Sacri∣fice) is not an antecedent to his attonement, as Mr. Norton doth make it to be in p. 162. but it is a true part thereof, or rather the whole. 3. Whereas it is sometimes said, that Gods attonement doth cleanse them from all their sins be∣fore the Lord; and sometimes, that their Sacrifices doth cleanse them; the meaning is, that Sacrifices did cleanse them, as they were ordained to be the me∣ritorious or procuring cause of Gods attonement. But 2. That it was Gods at∣tonement so procured, that was the full and formal cause of their cleansing.

8. The tenth day of the seventh moneth, is called a day of Attonements, to make an attonement for all the National Church before the Lord your God, Gen. 23. 27, 28. Mr. Ainsworth observeth that it was called a day of Attonements, in the Plural, that so they might have the forgiveness of all their sins (for that was the main use of Gods Attonement.)

9. Mr. Ains. saith in Exod. 30. 10. The blood of the Sin-offering of Attone∣ments, was a figure of the Blood of Christ reconciling us to God, Heb. 2. 17. and signified, that sins are to be pardoned and purified by his Blood and Death, (namely, as it was the meritorious and procuring cause of Gods Attonement) this positive Ordinance typed out the Power and Efficacy, both of the Priest∣hood▪ and of the Sacrifice of Christ; namely, that it was the only procuring cause of Gods Attonement, or of his reconciled forgiveness, for the full and perfect cleansing of believing sinners from the guilt of all their moral sins, that so they might be clean (or that so they might be justified) from all their sins before the Lord.

10. Dr. Gouge doth fully concur with my said Exposition of Gods Attone∣ment and forgiveness; for in his Annot. on 1 Ch••. 6. 49. he saith, That Gods Attonement is to pardon sin, and to pacifie wrath, Psa. 78. 38. In which place, saith he, it is translated, He forgave iniquity: But the Ebrew is, He covered ini∣quity: And (saith he) the Ebrew word is frequently translated, to expiate, that is, to purge away, or to take away uncleanness, so that it may not be imputed: And (saith he) by the Priests making attonement legally, Christs making Re∣conciliation between God and Man was typified: and, saith he, in his Com∣mentary on Heb. 2. 17. The Greek word translated [To make Reconciliation for] the sins of the people, hath reference sometimes to the party offended, and then it signifies, to be propitious or merciful in pardoning the offence, as where the penitent Publican said unto God, Be merciful to me a sinner, Luke 18. 13. But 2.

saith he, it hath reference sometimes to the thing that gives the offence, and then it signifies to expiate, or to make satisfaction for, that so the party offended may be pacified thereby. And thus it is taken here in Heb. 2. 17. and it importeth as much as this phrase in Heb. 1. 3. he purged our sins.

11. It is further evident, that Gods merciful forgiveness (for the sake of Christs Sacrifice) is the whole of his Reconciliation, because God doth make this gracious promise in his New Covenant, saying, I will forgive their iniquity, and I will remember their sins no more, Jer. 31. 34. And this promise is thus ex∣pounded by Heb. 8. 12. I will be merciful to their unrighteousness, and their sins and iniquities I will remember no more. 1. Take notice, that this expression in Heb. 8. 12. I will be merciful, is exchanged for this, I will fo••give. 2. That this expression, I will be merciful, doth also signifie, I will be p••opitious, or I will be attoned, or I will be reconciled to their unrighteousn••ss. 3. Observe, that the Greek word Hileos, in Heb. 8. 12. was first used by the Seventy, to express the force of the Ebrew word Cap••ar, in Deut. 21. 8. where Tremelius and Ainsworth do translate it, to make expiation, or to make attonement; and to that very sense doth Dr. Gouge speak in Heb. 2. 17. But the Seventy in Jer. 31. 34. and our English in Heb. 8. 12. render it, I will be merciful, or I will be attoned, or I will be reconciled to their unrighteousness: Both expressions in Jer. 31. 34. and in Heb. 8. 12. may be joyned together thus: I will mercifully forgive their unrigh∣teousness. And of this see more in Ch. 16.

4. As sin is called unrighteousness in Heb. 8. 12. and in 1 John 1. 9. and in very many places by the Seventy; as in 1 Sam. 3. 14. 1 Sam. 25. 21. Jer. 3. 13. Jer. 13. 22. Jer. 14. 20. Jer. 16. 10. Jer. 18. 23. and in Jer. 31. 34. Jer. 36. 3. Jer. 50. 20. Ezek. 3. 18, 19. Ezek. 7. 16. Ezek. 9. 9. Ezek. 14. 3. Ezek. 18. 19. 20. 30 Dan. 9. 13. 16. 24. Hos. 14. 1, 2. Mic. 7. 18. Zach. 3. 9. and in many other places. So in like sort, Gods merciful forgive∣ness in taking away unrighteousness, ought by necessary consequence, to be call∣ed a believing sinners perfect righteousness: By the said Antithesis, and no truth is more clear then this; and this also is most clear by Rom. 5. 17. where Gods forgiveness is called, the abundance of the grace of the gift of righteous∣ness: But this gift of righteousness by Gods gracious forgiveness, is another kind of justification then Adams natural righteousness was, because this Justifi∣cation is the supernatural righteousness of the Covenant of Grace and Recon∣ciliation: Mr. Traheron saith in Rev. 4. as darkness is contrary to light, being a quality, so darkness must be referred to the same house that light is, and from that rule it follows, that as unrighteousness is contrary to righteousness, being a quality, so unrighteousness must be put into the same predicament, order, or row, that righteousness is in: And thence it follows, that as unrighteosness is a quality whereby mans nature is corrupted, and made thereby worthy to be condemned; so Gods gracious forgiveness for the sake of Christs Sacrifice, doth put believing sinners into the quality of righteousness, namely, of such justifica∣tion as doth free them from the condemning power of sin, and bring believing sinners into special favour, as adopted Children to the Heavenly Inheritance, as it is most lively exempl fied to us in the example of the repenting Prodigal, his Father did not only forgive him, and so leave him, but he received him also into special favour, as his beloved Son, Luke 15.

12. For the fuller manifestation of this last truth, take notice, that when Da∣vid went to offer his Burnt-Offering, to attone Gods anger for his sin in num∣bring the people, Auranath met him, and said unto him, The Lord thy God accept thee, 2 Sam. 24. 23. that is to say, the Lord thy God be attoned to thy sin, or grant thee not only the bare pardon of thy sin, but receive thee also into special favour again; or else if Gods attonement had not comprehended both these bles∣sings, Auranath had spoken deceitfully to David, when he said, The Lord thy God accept thee.

13. When any did bring their Sacrifices to be offered by the Priest for the pro∣curing of Gods merciful forgiveness, by their Faith of dependance on the true Sacrifice, God is said to accept, or to be well pleased with such persons, as he was with Abel, because he offered unto God a more excellent Sacrifice then Cain did, by the which he obtained witness, that he was righteous, i.e. justified from the condemning power of sin, God testifying of his gifts, Heb. 11. 4. And from thence it came to pass, that when any did bring their Sacrifices to be offered unto God for the procuring of his attonement and forgiveness, they were called Sacrifices of righteousness, which God delightfully accepted, Psa. 51. 19. im∣plying thereby, that God (for the sake of the true Sacrifice) did not only par∣don their sin, but also delightfully received them into his special favour, even with the same delight that he received the Sacrifice of Christ: And it was in this respect also, that God ordained Burnt-Offerings to be offered for sinners for their favourable acceptation. See Ainsworth at large for this in L••v. 1. 3. and Lev. 22. 19. and Lev. 23. 11. And Solomon Ja••chy doth frame this speech for God, Bring the thing that is meet, to make you acceptable before me, that it may be for your favourable acceptation.

14. Christ said to his Disciples at his last Supper, This is my blood which is shed for (you and the) many, for the remission of their sins, M••t. 26. 28. (i.e. for the procuring of Gods attonement for the remission of their sins.) But Mr. Norton doth curtail this large and ample blessing of the New Testament: He saith, that remission of sins, doth only deliver sinners from hell, but gives them no right to heaven: But I have shewed, that Gods merciful forgiveness is the whole of his attonement or reconciliation, namely, it is such a forgiveness, as doth also receive sinners into his special favour. And to this sense doth Mr. Ga∣taker dispute the point against Gomarus in p. 45. And Mr. Woodbridge saith also, in his method, p. 175. that Christ invites us to eat his flesh that we may live, John 6. 33. 53. And 2. saith he, Justification and pardon of sin are so far from being excluded, that indeed it is the principal blessing that is included in the life here promised, as it is manifest (saith he) from the Lords own words in the administration of his Supper, Th••s is my body which is broken for you, this is my blood of the New Testament, which is shed for many for the remission of sins, Mat. 26. 28. Ergo, saith he, remission of sins is that life which the Flesh and Blood of Christ gives to the world: And faith he a little after, what can hinder good things from us but sin? and sin, if it be pardoned, can no more hinder, then if it had never been committed: And saith he in p. 13. The Apostle makes that one act of Election, the cause of all spiritual blessings, Eph. 1. 3, 4. of which Justification is one, in v. 6, 7. no less then Adoption is in v. 5. which, saith he, is an act of the same common nature with Justification, and is by some emi∣nent

Divines made a part of it, See Dr. Reynolds in his Life of Christ, p. 403. and Baxters Confess. p. 22. at Argument 34. which I have also cited in chap. 20.

15. This kind of Forgivenesse for the sake of Christs Sacrifice doth Co-note a state of Favour that the subject is put into by means thereof, Psalm 32. 1. even as justification and reconciliation do, 2 Cor. 5. 19, 21. and in that respect Gods Forgivenesse may most fitly be called his Reconciled Forgivenesse, as I noted it before from Heb. 8. 12.

From these and such like Scriptures we may learn how to understand the Titles of Gods merciful pardons, as in Exod. 34. 7. Psalm 51. 1, &c.

16. Mr. Hotchkish, in his Treatise of Forgivenesse, doth in p. 148. make Gods Forgivenesse and his Reconciliation to be the same, both in the meritorious, and also in the formal Causes, and in p. 121. He saith, that Gods Forgivenesse doth co-note a state of Favour; For (saith he) as sin doth cause an enmity between God and the sinner, so this enmity doth continue no longer then till God is re∣conciled by the procuring cause of Christs sacrifice; Then, and not till then, the sinner that believeth is forgiven: Then, and not till then, God is at Rest, pacified and quieted: and it was for this very end that God ordained Burnt-Of∣ferings, Sin-Offerings, and Trespasse-Offerings, yea, and peace-Offerings also, that they might be our typical School-master to Christ; Namely, that they might be for a savour of Rest to God, Exod. 29. 18. Lev. 1. 9. Lev. 3. 5, 16. Lev. 4. 31. Lev. 17. 6. Numb. 15. 3. Numb. 28. 6, 8. Eze. 20. 40, 41. And this Savour of Rest to Jehovah, is by the Seventy rendred, a sweet Savor; and the Apostle doth follow their phrase in Eph. 5. 2. saying, Christ hath given himself for us an offering and a sacrifice to God, for a smell of sweet savour: That is to say, for a savor of Rest; For as sweet smels do please the sences, so they do make them to Rest in quiet: so the sweet sacrifice of Christ doth please God, and atone his anger for our sins, and so makes him to Rest in quiet. P. Martyr saith in Lev. 1. The sweet smell of Rest signified, that the will of God was contented, as in a thing done according to his pleasure.

Conclusion,

1. From the Premise it follows, That as soon as God is atoned to believing sinners by the sweet sacrifice of Christ, they are at the same time put into a state of Favour with God; and so consequently, they must at the same time be put into a state of Holinesse and Righteousnesse from sin, or into a state of Justifi∣cation from the guilt of sin to the Right of the Heavenly Inheritance: and to this sence confer these places, Exod. 28. 38. Lev. 1. 4. Eze. 43. 24. Eph. 1. 6. And see Ains. in Gen. 19. 21. And see Mr. Greenhil in Eze. 20. 40. In my holy Moun∣tain there will I accept them: Gods accepting (saith he) doth first import his pardon, and passing by what ever offended him, 2 Sam. 24. 23. and when God said, I will not accept them, in Jer. 14. 2. he meaneth, I will not pardon them; Lev. 1▪ 4, 6.

2 Saith he, Receiving into favour, is in French, I will be propitious to them, I will remember their sin no more.

3. The Reasons above said, do prove that Gods gracious Forgiveness for the sake of Christs sacrifice is not an antecedent, but a true part, o•• rather the whole of Gods atonement; and therefore that Gods gracious pardon for the sake of Christs Sacrifice, doth include his receiving of believing sinners into his special Favour, even to the adoption of the Heavenly Inheritance.

SECT. 3.

Doth shew that Gods Atonement, or his Reconciled Forgivenesse is a believing sinners perfect justification from the condemning power of sin.

THis I have in some good part made evident in the former Section: but yet I will now labour to make it more evident, both from the typical, and also from the typified use of Gods Atonement and Forgiveness.

1. In the Typified Use: God was pleased to ordain at Mount Sinai sundry sorts of Sacrifices to procure his Atonement and Forgiveness for the purifying and sanctifying of the bodies of the National Church from their ceremonial sins. The Apostle saith in Heb. 9. 13. That the blood of Bulls and Goats, and the ashes of an Heifer sprinkling the unclean, doth sanctifie (or make the body holy from ceremonial sins) to the purifying of the flesh; that is to say, to the justifying of the body from their ceremonial sins, for their acceptable appearing before God in his Sanctuary, as I have before shewed it at large.

2. The Hebrew word Caphar, which we translate Atonement or Reconciliation, is rendred by the Seventy, to sanctifie in Exod. 29. 33. Aaron and his sons shall eat those things, by the which Atonement is made; but the Seventy render it, by the which they were sanctified, (i.e. consecrated) for they could not be conse∣crated or made perfect from sin, untill their Atonement was made for their sins: And from thence it follows, that according to the judgement of those Antient Jewes, Gods Atonement procured by Sacrifice, did sanctifie or make their bodies holy from their ceremonial sins. The whole verse according to the Seventy should run thus: Aaron and his sons shall eat those things by the which they were sancti∣fied, to perfect them, and to sanctifie them: or to consecrate and to sanctifie them: the G••eek calleth their consecration, perfecting, because hereby the Priests were fully and perfectly authorized to do the Priests Office; and this Greek word Paul useth in speaking of the Priesthood of the Son of God (in Heb. 7. 28) who is perfected (or consecrated) for ever.

3. We translate the 36. verse thus: Thou shalt cleanse (or purifie) the Al∣tar when thou hast made atonement for it: but the Seventy render it thus: when thou hast sanctified it. From these translated terms it follows, that Gods Atone∣ment procured by sacrifice did perfectly cleanse or make holy, or justifie the Altar from the pollutions of their ceremonial sins: and in Lev. 6. 26. The Priest that offereth the sin-Offering, for sin; or as the Chaldy saith, that maketh a∣tonement by the blood thereof, shall eat it, in the holy place. For in this action, the Priest was the peoples typical Mediator for the procuring of Gods atonement or forgiveness for the ceremonial sins of the Congregation: and by this means the Priest did bear away sins, as in Exod. 28. 38. These typical expressions were their School-master to Christ, because they did most clearly describe the true Nature of a sinners justification from sin: so that none else but such as are carelesly ig∣norant, or desperately perverse will gainsay them.

4. We translate the 37. verse thus: Seven times shalt thou make atonement for the Altar and sanctifie it; but the Seventy translate it thus: Seven times shalt thou purge the Altar and sanctifie it. These antient Hebrew Doctors do explain the

true Nature of Gods Atonement, that it doth purge away, and sanctifie (or make holy, or justifie) the Altar from sin.

5. The S••n-Offering of Atonements in Exod. 30. 10. is by the Seventy ren∣dred, the purgation of sins: which phrase Paul useth of Christ, saying, he made a purgation of our sins, Heb. 1. 3.

6. It is said in Deut. 32. 43. He will make atonement for his Land: but the Se∣venty render it thus: He will purge out the sins of his land and people.

7. In Esay 6. 7. The Hebrew runs thus: thine iniquity is taken away, and thy sin is covered; Namely, by Gods Atonement: but our Translators do not follow the propriety of the Hebrew word Caphar, which signifies to cover, but they follow the Seventy in translating it thus: thine iniquity is taken away, and thy sin is purged: And Tindal renders it, it is forgiven: And Tremelius doth render it, it is expiated. So then from these various translated terms it follows, that Gods Atonement and his mercifull Forgiveness for the sake of Christs Sacrifice, is but one and the same thing, as I have shewed also in the former Sect. at N. 11.

8. In Esay 27. 9. We render the Hebrew word Caphar thus: By th••s therefore shall the iniquity of Jacob be purged, but the Hebrew is [Covered] Namely, by Gods Atonement and Forgivenesse; And the Seventy render it thus: the iniquity of Jacob shall be borne, (or carried away) that so it may be covered out of Gods sight by his mercifull Forgivenesse.

9. The holy Place in Lev. 10. 13. is called no more but a clean place, in v. 14. but yet the Seventy do call that clean place, a holy place: and the Reason of it is good, Namely, because Gods Atonement which was procured by Sacrifice did fully cleanse both the Temple and the Altar, and all the gifts of the Sons of Is∣rael from their ceremonial sins: and being so cleansed from sin, they are said to be made holy, that is to say, to be fully justified from the pollution of their ce∣remonial sins.

10. I will here repeat what I have before cited in sect. 2. at N. 6. That the blood of the Sin (Offering) was ordained to cleanse the Altar (of Incense) and to sanctifie it from the uncleannesses of the Sons of Israel, Lev. 16. 19. and the only reason why the blood of the sin, did cleanse and sanctifie the Altar was, because it was offered to procure Gods Atonement; and from thence it follows, that Gods Atonement procured by the blood of the sin, did cleanse & sanctifie the Altar from the uncleannesses of their ceremonial sins; that is to say, Gods A∣tonement so procured did justifie the Altar or make it holy from their ceremonial sins.

11. Job sent and sanctified his Children after they had done their Feasting, Job. 1. 5. but the Seventy instead of sanctified, say, he sent to them to purge (or to purifie) themselves from those sins that had escaped them in their Feasting. 1. By washing their bodies, which was used as the typical Sign of their repentance: and then they must come to the place of sacrifice where Job offered Sacrifices for the procuring of Gods atonement, to make them perfectly holy from their sins in case they had Faith in the procuring cause of Christs Sacrifice.

12. God made this gracious promise in Esay 4. 3. It shall come to passe, that he that remaineth in Jerusalem shall be called holy; how so? because I will by my atone∣ment, or by my reconciled Forgivenesse make them perfectly holy from the guilt of all their sins: and this is so expounded in v. 4. when the Lord shall have wash∣ed

away the filth of the daughters of Sion, then, and not till then, they shall be called holy. And this washing is done, 1. On the sinners part by his Repen∣tance, and by Faith in Christ, Esay 1. 16. 2. It is done on Christs part by the meritorious efficacy of his obedience in his Combat of Sufferings, and in his death and sacrifice, 1 John 1. 7. Rev. 1. 5. And 3. It is done fully and perfectly on God the Fathers part, by granting his atonement, or his Reconciled Forgive∣nesse, Jer. 33. 8. Eze. 36. 25. Heb. 8. 12.

13. An Angel took a Coal from the Altar and laid it upon Isaiahs mouth, and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin is [Caphar] covered, Esay 6. 7. or as the Seventy say, is purged: which purging saith our Annot. is then most properly done, when propitiation or atone∣ment is obtained, Es. 22. 14. Lev. 1. 4. Rom. 3. 25.

14. David saith thus in Psalm 86. 2. Keep my soul, for I am holy: Namely, ho∣ly from the guilt of sin, because through my Faith in Christs Sacrifice I have obtained Gods atonement or his Reconciled Forgivenesse; David doth not mean that he was now made perfectly holy by his inherent holinesse, for he knew that his original sin did and should abide in him as long as he lived in this World: and therefore his meaning can be no other, but that he was now made extrinse∣cally holy by being justified from the guilt of sin by Gods atonement, or by his Reconciled Forgivenesse; and in that sence he did truly say, Keep my soul, for I am holy from the guilt, or from the condemning power of sin; I am one of those true Israelites that are all Righteous, Esay 60. 21. and all holy (from the guilt of sin) Esay 62. 12. and in this sence it is promised, that the whole seed of Israel shall be justified, Esay 45. 25. Namely, all Believers, as it is expressed in v. 23. and so all Israel shall be saved, Rom. 11. 26.

15. The Hebrew word Thummim, signifieth Perfection; either of Number, Person, or Thing, but in Prov. 2. 21. the Seventy translate it Hosios, that is, holy; Our Translators render the word thus: The upright shall dwell in the land, and the perfect shall remain in it: but the Seventy say, the holy shall remain in it: But none else can be made perfectly holy but such only as are justified from the guilt of sin by Gods atoned Forgivenesse for the sake of Christs Sacrifice; and for this word see more in chap. 18. N. 17.

16. In Prov. 10. 29. The way of the Lord is strength to the perfect, Here the Hebrew word Thummim is translated perfect: but the Seventy say, it is strength to the holy; Namely, to such as are extrinsecally justified or made holy from the guilt of sin by Gods atoned Forgivenesse.

17. When Joshua renewed the Covenant of Grace, between the National Church and the Lord: he exhorted them, saying, Fear the Lord, and serve him in perfection, Josh. 24. 14. The Hebrew word Thummim, translated perfection, is rendred Dicaiosune by the Seventy, that is, in righteousnesse, or in that way that God hath ordained you to walk for your justification from the guilt of sin: and there∣fore look not so much after the way of your bodily justification from your cere∣monial sins by the blood of Bulls, &c. as at the exercise of your Faith in Christs meritorious obedience in his death and sacrifice, as the only procuring cause of Gods atonement for your perfect justification from the guilt of your mo∣ral sins: for there is no other perfection that sinners can attain to in this life, but this.

18. P. Martyr, in his Exposition of these words, called to be Saints, in Rom. 1. 6, 7. saith, If we will search out the strength of the signification of the word Sanct••, i.e. Saints or ••oly: It cometh (a•• Austin, de simbolo & side teacheth) of this word Sanctio, To Constitute: for that (saith he) is called holy, which is Constant and Firm, and appointed to abide: But nothing doth more let us to abide for ever then doth sin. Therefore it cometh to passe, that Holinesse con∣sisteth chiefly in the forgivenesse and Remission of sins. 2. Saith he in the same page, our being sanctified in 1 Cor. 6. 11. is done by the forgivenesse of sin: 3. Saith he in Rom. 12. 1. Ulpian saith (de signif. verborum) That Sanctum signifieth all one with Firm, fixed and stable: and that Sanciere, is all one, with to appoint, and constantly to Decree.

19. Luther sheweth who are rightly called Saints, in Gal. 5. 19. p. 267. B. But now in the light of the Gospel (saith he) we plainly see who they are whom Christ and his Apostles cals Saints; not they which live a sole and single life, or that do straitly observe dayes, meats, apparel, and such other things: But they, who being called by the sound of the Gospel, do believe that they be ju∣stified and cleansed by the death of Christ. So Paul writing every where to the Christians, calleth them holy, and the children and heires of God, &c. whosoe∣then do believe in Christ are Saints, through such a holinesse as they freely re∣ceive: not through such a holinesse as themselves have gotten by their own in∣dustry, good works and merits. And a little after he saith, God forbid that I should straitwayes judge those which are weak in faith and manners, to be prophane or unholy; If I see they love and reverence the word of God, and come to the Sup∣per of the Lord, &c. for God hath received these and committeth them righteous through the Remission of sins, &c. And saith he a little after: Let us now learn by the holy Scriptures, That they which faithfully believe in Christ, are Saints.

Therefore (saith he) we rightly confesse in the Articles of our Belief, That there is a holy Church, but yet it is invisible, dwelling in Spirit and in a place that none can attain to, and therefore her holinesse cannot be seen: for God doth so hide her and cover her with infirmities, with sins, and errours, and with divers Forms of the Crosse and Offences, that according to the judgement of Reason, it is no where to be seen, &c. But thus ••each we, That the Church hath no spot nor wrinkle, but it is holy through Faith only in Jesus Christ: but yet not in such sort that she is delivered from all evil desires, or purged from all wicked o∣pinions and errours: For the Church alwayes confesseth her sins, and prayeth that her faults may be pardoned: and she believeth the forgivenesse of her sins: The Saints therefore do fall and also err, and therefore they have remission of sins; And if through ignorance they do also err in Doctrine, yet is this pardoned, for in the end they acknowledge their errour, and rest only upon the Truth, and the grace of God offered in Christ, as Jerome, Gregory, Bernard, and others did.

It is very profitable therefore for them to feel the unclean lusts of the flesh, least they should be puffed up with some vain or wicked opinion of the righ∣teousnesse of their own works, as though they were accepted before God for the same.

The Monks being puffed up with this opinion of their own Righteousnesse, thought themselves to be so holy, that they sold their Righteousnesse and holy∣nesse

to others, although they were convinced by the testimony of their own hearts that they were unclean: So pernicious and pestilent a poyson it is for a man to trust to his own Righteousnesse, and to think himself to be clean; But the godly, because they feel the uncleannesse of their own hearts, cannot trust to their own Righteousnesse: This feeling maketh them to stoop, and humbleth them, that they cannot trust to their own works, but are constrained to flye unto Christ their Mercy-seat and only Succor, who hath not a corrupt and sinful, but a most pure and holy flesh which he hath given for the life of the World: In him they find sound and perfect Righteousnesse, and pray that for his sake their sins may be forgiven them.

Wherefore (saith he) in the next Section; Do you endeavour with dili∣gence, that ye may discern and rightly judge between true Righteousnesse and Holinesse, and that which is Hypocritical, then shall ye behold the Kingdom of Christ with other eyes then carnal Reason doth, that is, with Spiritual Eyes: And certainly judge those to be true Saints indeed which are baptized and believe in Christ, whereby they are justified and their sins, both past and present are forgiven: and so these Remnants of unclean lusts and sins do nothing at all hinder, but do greatly further the godly; for the more they feel their infirmities and sins, the more they flye unto Christ the Throne of Grace, and more heartily crave his aid and succor, To wit, that he will cover them with his Righteousnesse (not with his Natural Righteousnesse, but with his Meritorious Righteousnesse in his death, as I have shewed his meaning to be elsewhere:) and thus true Christians do constantly wrestle with sin, and yet notwithstanding in wrestling they are not overcome, but obtain the Victory, &c.

20. Austin de justitia Christi, against Celestinus saith; The godly lived inno∣cent, perfect and unblameable, because the infirmities and sins which they com∣mit, shall not be imputed unto them, because of their Faith in Christ, according to that saying of David, Blessed are they whose iniquities are remitted, and whose sins are covered, Blessed is the man to whom the Lord imputeth not sin, Psalm 32. 1, 2.

2. Austin saith in his Retractations: All the Commandements are accounted to be done, when that is pardoned which is not done.

3. Austin saith, Et cinitate Dei, l. 19. c. 27. Our Righteousnesse consisteth ra∣ther in Remission of sins, then in Vertues perfection.

21. Bishop Jewel, saith in fol. 316. 317, 318. That our very Righteousnesse it self is so imperfect in this life, that it standeth rather in forgivenesse of sins, then in perfection of Righteousnesse.

22. I have cited Dr. Bilson in chap. 5. sect. 2. and Dr. Barnes, and Austin, in chap. 18. N. 20. and Luther, in chap. 22. N. 7. to the same sence with the fore∣cited Authors.

Conclusion.

Nothing else doth sanctifie, or justifie, or make a Believing sinner to be per∣fectly holy and righteous from the guilt of sin, but Gods atoned Forgivenesse for the sake of Christs meritorious obedience in his death and sacrifice: But Mr. Norton doth affirm in p. 228. that this Negative holiness & righteousness is a pestilent fiction and abomination; But O blindness and blasphemy extream It is hard for thee to kick against the pricks of so many clear Scriptures which I have cited, together with the judgement of many Orthodox Writers.

SECT. 4.

Shewing more particularly, that Gods Reconciled Forgiveness is a believing sinners perfect justification from the guilt of sin.

1. TAke special notice, that several sorts of Sacrifices, are called sacrifices of Atonement: because they were ordained to be the meritorious or pro∣curing cause of Gods Atonement.

• 1. The Sin-Offering is called the sin of Atonements, Exod. 29. 36. with Lev. 5. 13. and Exod. 30. 10.
• 2. The Priests are said to make Reconciliation with the blood of the sin to make atonement for all Israel, 2 Chron. 29. 24. and see more for this in chap. 19. N. 1.
• 3. The Burnt-Offering, was ordained to procure Gods Atonement, Lev. 1. 4. Lev. 5. 10.
• 4. The Trespasse-Offering. The Priest shall make atonement for him with the Ram of the Trespasse, Lev. 5. 16.
• 5. The Peace-Offerings figured Christs Peace-Offering, as procuring Gods Reconciliation for our peace, Eph. 2. 14, 15, 16. Acts 13. 47. Heb. 5. 9. Heb. 9. 28. Exod. 24. 5.

2. Take special notice also, that these very Sacrifices which are called Sacri∣fices of atonement, are in other places called sacrifices of Tzedec, that is to say, Sa∣crifices of justification from sin: The burnt-Offerings, sin-Offerings, and tres∣passe-Offerings, and Peace-Offerings are all inclusively called sacrifices of Righte∣ousnesse, in Deut. 33. 19. Psalm 4. 5. Psalm 51. 19. to assure us (if we be not dull of understanding) that these Sacrifices were lively Types of Christs Sacrifice, as the only meritorious and procuring cause of Gods atoned Forgivenesse for the full justification of believing sinners from the guilt of sin: and the Seven∣ty do render Tzedec in all these places by Dicaioma; And Kircherus doth ren∣der Dicaioma in all these places by Justification, and not by (Justitia) Righ∣teousnesse.

But none of the National Church had any atonement for their ceremonial sins, but such only as did exactly observe all the prescribed Duties that concern∣ed their Sacrifices.

• 1. The sinner must bring his Sacrifice to the Priest to be offered.
• 2. Then he must impose both his Hands with all his might upon the head of his Sacrifice.
• 3. Then he must make his confession to God of those sins, for the which he desireth his reconciled Forgivenesse.

These are the Conditions which God required to be performed on the sinners part, or else his sacrifice should not be accepted of God as the procuring cause of his atonement for their ceremonial sins, neither might the Priest offer it un∣til he had performed the said Duties on his part: but as soon as the sinner had performed the said Duties; then the Priest offered his perfect Sacrifice as the pro∣curing Cause of Gods atoned Forgivenesse for his full justification from his cere∣monial

sin: but of these Conditions I have spoken more at large in chap. 8. sect. 2.

But saith Mr. Norton in p. 208. Sacrifices were not called Sacrifices of Righteousnesse, because they did cause Righteousnesse to sinners, but be∣cause th••y were offered in Righteousnesse, that is say, by Faith contra∣ry to those which the Prophet reproveth in Mal. 1. 14.

[Reply 1] Rep••y. 1. This Answer is not better then a meer evasion to my Argument from my Argument in my Dialogue, in p. 117. was taken from these words in Rom. 8. 4. That the Righteousnesse of the Law (typified by sacrifices of Atone∣ment) should be fulfilled in us: For I shewed that the Burnt-Offerings, Sin-Offerings and Trespasse-Offerings, did typifie and teach how believing sinners might be made Righteous, or justified from sin, and that is by Gods atonement procured for them, and the meritorious Cause of Christs obedience in his death and Sacrifice; This was the only way or meanes that God ordained in his typi∣cal Law or Testament to make sinners righteous in his Sight: and in this sence it is, that the Righteousnesse or justification of the Law might be fulfilled in us that believe; And in this sence it is, that in my Dialogue I do make the sacrifices of the Law to be called sacr••fices of Righteousnesse: and in this very sence it is, that Christ is called The (great) End of the Law of Righteousnesse to every one that believeth, Rom. 10. 4. And in this sence it is that Christ said thus to his Father, in Heb. 10. 8. 9. In burnt-offerings and sacrifices for sins, which are of∣fered by the law thou hast had no pleasure: then said I, loe I come, in the Volume of thy Book it is written of me, that I should do thy will, O God: He taketh away the first (legal Sacrifices and their legal atonements) that he might establish the second: by the which will of the Father (in establishing the Sacrifice of Christ and his atonement procured thereby) we are sanctified or made holy from sin through the offering of the body of Jesus Christ once for all, Heb. 10. 9, 10. And saith Dr. Gouge in Heb. 10. 9. Christ made himself the perfection of all Sa∣crifices: that he might do that by his Sacrifice which the Law could not do (Rom. 8. 3.) For the first typical Covenant or Testament of the Law made no∣thing perfect, because the works thereof procured no more but Gods legal pardon for the ceremonial sins of the body only: that so he might establish the Sacrifice of Christ which came in the Room of the sacrifices of the Law, which made no∣thing perfect, but the bringing in of a better hope did.

2. From hence it follows, that the righteousnesse of the Law (which Christ hath fulfilled by his Sin-Offering, as in v. 3. to the end, that the righteousnesse thereof) might be fulfilled in us that believe: is no other righteousnesse but Gods Reconciled Forgivenesse procured by the meritorious obedience of Christ in his Combat of consecrating sufferings, and in his death and sacrifice: this is the true scope of the Dialogues Argument; and therefore Mr. Nortons Answer is no better then a meer Evasion.

3. Yet I grant also, that the Sacrifice of Christ may also be called a sacrifice of Righteousnesse in other Respects: Namely, in Respect of his own Righteous Nature, and also in Respect of his own righteous performance of it; for under the Law no sacrifice was accepted of God, unlesse it were of a righteous Nature: Namely without spot or blemish. See Ainsworth in Exod. 12. 5. Lev. 22. 21. and therefore in relation to these holy Types, Christ must be of a righteous Nature

and of a righteous Life and Conversation, and therefore he is called the holy One and the just, Acts 3. 14. 2. Christs sacrifice may be called a sacrifice of Righ∣teousnesse in Respect of his own righteous performance of it: For such a High Priest it became us to have, who is holy, harmless, and undefi••ed and separated from sinners, Heb. 7. 26. and such a Lamb as was without blemish, and also without spot, 1 Pet. 1. 19. and so he offered himself without spot to God, Heb. 9. 14. and in this last Respect, Christs obedience in his death and sacrifice is called the Righteousnesse of one, Rom. 5. 18. And by this righteous performance the Many in v. 19. are made Righteous, because it was the procuring Cause of Gods A∣tonement; and he is said to convince the world of this Righteousnesse of his in his death and sacrifice, John 16. 10. because I am risen and go to the Father: and you that are wicked shall see me no more as you were wont to do in your Synagogues: and from thence it follows, that it can be no lesse then blasphemy to make Christ a sinner in his death and sacrifice by Gods imputation, as Mr. Norton doth affirm, but in that he goes as directly opposite to the true sence of the Types, as the darknesse of Aegypt was to the light of Goshen.

4. I grant also, that Sacrifices may be called sacrifices of Righteousnesse in a∣nother Respect; Namely, in Relation to the Faith of the Owner, as I have observed it in my Dialogue in p. 128. There I said, that Sacrifices of atonement are called sacrifices of Righteousnesse, because they must be presented to God in Righteousnesse; that is to say, in Faith, Mal. 3. 3. For Faith is the principal Condition that God requireth to be performed on the sinners part for his reco∣vering of Gods atoned Forgivenesse for his full justification from the guilt of sin; And of this see more in chap. 20. at Reply 1.

But saith Mr. Norton in p. 121. It is better said, that atonement is obtained by the sacrifice of Righteousnesse, then that Righteousnesse is obtained by the sacrifice of atonement.

[Reply 2] Reply. 2. Both Assertions are sound and good, if they be understood in the sence of the Dialogue, in p. 121, 128. but not as they are understood in Mr. Nortons unsound sence.

2. I have shewed in my former Reply, That Gods atonement is procured by the Sacrifice of Righteousnesse: Namely, by Christs Righteous performance of his Combat of sufferings, and of his death and Sacrifice.

3. I have also shewed, that Gods atoned Forgivenesse procured thereby, is a Believing sinners perfect Righteousnesse, or his perfect justification from the guilt of sin: and that Christs active Righteousnesse to the moral Law of Na∣ture is not meritorious, because it is meerly natural, and therefore God made no Covenant for it. And therefore 2. God doth not impute it to sinners, neither as a meritorious cause, nor yet as the matter of their Righteousnesse: It is said in∣deed, that Christ is made unto us of God, Righteousnesse, 1 Cor. 1. 30. but that is not to be understood of the material Cause, but only of the meritorious Cause of our Righteousnesse, or of our justification from sin; and to that sence doth the confession of Saxony expound it in the Article of Remission of sins and justifi∣cation; Christ (saith that Confession) is our Righteousnesse, as Paul and Je∣remy say, because that by his merit we have Remission: so that in their judge∣ment Christ is our Righteousnesse no otherwise, but as he is the meritorious Cause of Gods Reconciled Remission. And 2. Thence it follows, that in their

judgement, Gods Remission is the formal cause of a believing sinners justifica∣tion from sin.

4. In the typical pattern of a sinners justification: The Leper that was justified from his ceremonial sins of uncleannesse, was justified therefrom by two birds, whereof the one was slain, and the other, after it was first dipped in the blood of the slain bird, was let go alive. These two birds did typifie the Death and the Re∣surrection of Christ, Lev. 14. 1. to v. 20. and in v. 49. they were ordained to be the procuring cause of Gods atonement for the full cleansing both of the Le∣per, and also of the leprous House from their ceremonial sins: and upon their performance of these typical works of the Law, God annexed this promise, that they shall be clean, Namely, fully justified from their ceremonial sins by his A∣tonement that was procured thereby; as in v. 8. with v. 52, 53. And the like promise of perfect cleannesse by Gods atonement, is made to the Leper in v. 20. and from this typical pattern of justification which is our School-master to Christ; we may see how we are justified in the typified sence from our moral sins, namely, by the blood of Christ, as it is the procuring cause of of Gods re∣conciled Forgivenesse.

5. Mr. Ainsworth makes Atonement to comprehend under it, both the meri∣torious and Formal cause of a sinners justification: his words in Lev. 8. 18. run thus; The Sin-Offering in v. 14. Taught them to have Christ for their justi∣fication and atonement, for the forgivenesse of their sins: and saith he in v. 30. The Altar figured Christ, from whom they were to receive blood for atonement and justification. And saith he in Lev. 9. 21. By these Sacrifices the sanctifica∣tion of the people was signified: by the Sin-Offering and the Burnt-Offering they had Remission and justification from their sins, and Reconciliation unto God; And saith he in Numb. 15. 24. The Burnt-Offering signified Gods Atone∣ment and sanctification by the death of Christ. By these and other like speeches, he doth most clearly make the Sacrifice of Christ to be the procuring cause of Gods Atonement, Remission and Justification from sin: and to this sence also doth P. Martyr speak in Rom. p. 228.

6. Mr. Calvin saith in Justit. B. 3. c. 11. sect. 11. They be judged Righte∣ous that be reconciled to God; And the manner how is declared, for that he ju∣stifieth by forgiving.

7. Tindal saith thus in his Prologue to Rom. Ult. By justifying (saith he) understand no other thing, then to be reconciled to God, and to be restored into his Favour, and to have thy sins forgiven thee; and to this sence speaks Dr. Twisse, cited in chap. 17. at N. 8.

8. Mr. Woodbridge saith in his Method, p. 220. What is called Justification in Rom. 5. 9. That (saith he) is called Reconciliation in verse 10. (and say I, it is also called Atonement in verse 11.) And saith he in pag. 223. Justi∣fication and Reconciliation are here used to signifie the same thing: Ergo, saith he, to receive Atonement, is all one with the receiving of Justification and par∣don of sin, Acts 26. 18. Acts 10. 43. And to this sence I have cited Luther in chap. 22. at N. 7.

But Mr. Norton doth all along oppose this way of Justification; and opposeth such solid Authors as I cite, and follows the Fiction of his own Brain, and

of mis-leading Authors, that make a sinners Righteousnesse to lye in the natural Righteousness of Adams con-created Nature: which should never have brought Adam to Heaven if he had stood in it.

Notes

• Inherent holiness & righteousness was not ordain∣ed to justifie sin∣ners in Gods sight, because it cannot make them so perfect from all sin, as Gods forgiveness doth.
• Rom. 7. 24.
• Reply 1.
• Gods reconciled forgivenesse for the sake of Christs sacrifice, doth fully justi∣fie believing sin∣ners from all sins.
• Exod. 29, 36. Lev. 1. 4. Psalm 65 4.
• Lev. 16. 16. 19. 29. 30. Exod. 30. 10.
• 1 Chr. 6. 49. Heb. 2. 17.
• Jer. 31. 34. Heb. 8. 12. As sin is called unright••ousn••ss, so Gods forgive∣ness for the sake of Christs Sacri∣fice, ought by the rule of contra∣ries, to be called a believing sin∣ners righteous∣ness, or his J••∣stification from sin.
• Gods attonement is not only his bare forgiveness, but it doth also comprehend his receiv••ng of be∣lieving sinners into special fa∣vour. 2 Sam. 24. 23. Heb. 11. 4. Psa. 51. 19.
• Mat. 26. 28. John 6. 53. Lev. 1. 3.
• When God is re∣conciled to belie∣ving sinners by the pleasing sa∣crifice of Christ then he is at rest from his anger against their sins.
• Gods atonement or his reconciled forgivenesse pro∣cured by Christs sacrifice, doth make believing sinners to be as perfectly holy or justfied from sin as the covenant of reconciliation doth require them to be to their attaining of the heavenly in∣heritance. Exod. 29. 33, 36, 37. Exod. 36. 10, Deut. 30. 43. Lev. 6. 26. Esay 6. 7.
• Gods mercifull fo••givenesse for the sake of Christs sacrifice, is as large a b••essing as his aton••ment is.
• Esay 27. 9. Lev. 10. 13, 14, 17. Lev. 16. 19. Job 1. 5.
• Esay 4. 3, 4. Esay 6. 7. Psalm 86. 2. Esay 60. 21. Esay 62. 12.
• Prov. 2. 21. Prov. 10. 29. Josh. 24. 14.
• Rom. 1. 6, 7.
• 1 Cor. 6. 11. Rom. 12. 1.
• Exod. 29. 36. Exod. 30. 10. 2 Chr. 29. 24.
• Rom. 8, 4. Rom. 10. 4. Heb. 18. 7, 8, 9, 10. Rom. 8. 3.
• God made the death of Christ to be a sacrifice of righteousnesse, 1. in relation to his righteous performance; and 2. Because it procured Gods atoned forgive∣nesse, for the per∣fect justification of believing sin∣ners from the guilt of sin,
• Rom. 5. 18, 19. with John 16. 10.
• Faith is a sin∣ners righteousnes no otherwise: but as it is the condition to be performed on his part for his ju∣stification from sin. Mal. 3. 3.
• Lev. 14. to ver. 20, 49, 52, 53.
• Mr. Ains. doth clearly make the sacrifice of Christ to be the procu∣ring cause of Gods atonement for the justifica∣tion of believing sinners.